Familiar instructions of Rev. Mother McAuley

Front matter

©IpquB/V ©up^rig^i Ifa*

Shelf ^ti3-

Familiar Instructions

Chapter I.— Of the Object of the Institute " II.— Of the Schools

«« III.— Of the Visitation of the Sick " IV.— Of the Admission of Poor Women to the House of Mercy ....

V.— Of the Vow of Holy Poverty . VI.— Of the Vow of Chastity .... VII.— Of the Vow of Obedience .... VIIL— Of the Office and Mental Prayer IX.— Of the Spiritual Exercises and Renewal

of Vows

X.— Of Confession and Communion " XI.— On Devotion to the Passion of Jesus Christ, to the Blessed Sacrament, and to the Sacred Heart of Jesus " XII.— Of Devotion to the B. V. Mary " XIII.— Of the Perfection of Our Ordinary

Actions ....

" XIV.— Of the Employment of Time

" XV.— Of Silence

11 XVI.— Of Union and Charity .

11 XVII.— Of Humility .

" XVIII.— Fasts and Abstinence

" XIX.— Of the Refectory

" XX.— Of the Care of the Sick Sisters and frages for the Dead— Prayer On the Religious Life Maxims and Counsels ....

Addendum

SUF

8 16

23 27 32 39 47

54 60

99 106

129 132 135 151

UinptiwaktiZs :

fQAI^GH 6JPH, 1888,

UUfr ^Z^. ^VOta

WW,

Vicar- General, St. Louis.

FAMILIAR INSTRUCTIONS

OF

o>o<^Oo<o

CHAPTER I.

OF THE OBJECT OF THE INSTITUTE.

Wj S the principal end of our Institute, according to our holy Rule, is to attend particularly to our perfection, we should never relax in our efforts to attain sanctity. To us, in a special manner, does Jesus Christ, our Divine Spouse, address these words: " Be ye perfect," etc. He has reserved his choicest graces to facilitate for us the acquisition of this perfection, and such rewards hereafter, as it hath not entered the heart of man to conceive.

Many motives should urge us to press forward in the path of sanctity : gratitude for the peculiar favor of our vocation ; the desire of accomplishing God's holy will, for this is the will of God — your sanctification ; the wish to promote His glory, because we are told that one fervent Religious draws more souls to God by prayer and good example than many tepid ones by long exhortations.

Oh ! how cherished by the Heart of Jesus is the faithful Religious. One day our Lord appearing to St. Teresa, told her that one soul not a saint, but seeking perfection, was more precious to Him than thousands living ordinary lives.

But, above all these motives, that which should most strongly excite us to labor for perfection is, that it is the first and chief end of the religious state. Why did God call us from the world? To unite us to Himself, that like the Apostles we might say, "we live no longer, but Jesus Christ lives in us." And how can we most speedily attain this end? By aiming at the perfection of our state. Our desires and pursuits after perfection then, must be renewed day after day, hour after hour — we can never desist, for not to go forward in the way of perfection is to go back. We can never say, "it is enough," for the greatest saints give us this maxim: that we ought every day to consider we are commencing anew our advancement in perfection, and if we reflected well upon this, we w r ould not be surprised at finding much misery in ourselves, and something to retrench. St. Alphonsus says that the Spouse of Jesus Christ is called to religion, not only to be saved, but also to become a saint ; and the great St. Gregory admonishes that she who is called to sublime sanctity will not be saved without it.

In order that we may have some definite object in view, let us understand well, in what perfection consists. St. Thomas tells us that it consists in a prompt and determined will to do at once and cheerfully whatever we know to be the will of God. Now, we have no difficulty in discovering this, for our Rules and Superior are to us the voice of God ; therefore, the chief means of arriving at the summit of perfection is the exact and faithful observance of our holy Rule and vows. These are the most solemn and sacred obligations, and at the judgment seat of God they shall form the principal subject of examination in our regard. We should, then, frequently consider our failings against them, correct all that we see defective in our souls, and, according to the advice of the great St. Augustine, be always displeased with what we are, that we may become what we are not.

To prove that for Religious all perfection is contained in their rules, we need only reflect on the progress made by a soul faithful to that portion on mental prayer. Alter applying to this holy exercise with all possible fervor, at the time appointed by obedience, reviewing therein the virtues she needs — her great poverty — and above all, after imploring grace to overcome herself, making frequent and efficacious resolutions to this intent, we perceive her faults disappearing, virtues beginning to flourish, and the spirit of Jesus animating her every thought and action.

We should often pray and sigh for this perfection, and have strong, ardent desires, for its attainment; not, however, the craving of some souls, who are ever expressing a desire to become saints, yet advance not a step in the way of God, but rather of those generous souls who daily and hourly conquer their evil inclinations, their self-love and self-will, in order to render themselves more and jnore pleasing to their Divine Spouse.

Moreover, we ought sometimes reflect on the example of the saints, who, like us, had passions to contend with, but who were also faithful in overcoming themselves, and this will encourage us in the pursuit of virtue.

The obstacles to our attaining the perfection of our holy state are :

ist Obstacle. Dread of restraint and subjection. We are naturally fond of liberty : this often revives after its seeming death on our entrance into religion. In the novitiate and in retreat we may say, and flatter ourselves, that we are not averse to religious dependence, restraint and subjection, but experience shows the contrary to be the case. Why are we so imperfectly submissive to God's appointments, to what we know happens by His decree? Why so impatient under direction, at our ill-success in surmounting certain imperfections and of acquiring virtue? Why not ever with our hearts and lips, in all simplicity, say, " God and our Superior ? " Why, in a word, so practically anxious to live free and unfettered — to speak, act, think, pray, only according to fancy and inclination?

2d Obstacle. Forgetfulness of our high vocation and of many of its duties. Origen, speaking of virgins, calls them, " Temples of God — a consecrated, chosen race, sealed fountains, enclosed gardens. "

St. Paul, to animate the Corinthians, reminds them thus : " Let us not degenerate ; we are called to the highest sanctity — to the imitation of Jesus Christ. ,, Did we remember this — that we should lead angelic lives — would we be so given to human respect, so susceptible of little vanities, so full of worldly motives ? Would we allow our eyes and tongue such liberty, or would we be anxious for comforts, praise and honors, if we but remembered that we came to religion as to the school of humility?

jd Obstacle. Dissipation, consequent on too readily indulging the senses, and want of reserve in our exterior deportment. This occasions little fears, anxieties, perplexities, hesitations, selfishness.

4th Obstacle. False ideas of little faults, such as to speak idle words, to interrupt, contradict, indulge slight aversions, dwell on vain, unprofitable thoughts, etc.

jtk Obstacle. Minding what the imperfect say and do, instead of taking for our models those who. are truly faithful to regular observance.

The means of arriving at perfection we have already considered, hence it only remains for us now to begin the work; and if we do our part, we may be sure God will do His, by granting us such abundant helps as to enable us to run courageously in the odor of His ointments — that is, in the practice of those virtues which should adorn the religious soul, and to which we are strictly bound to tend by our solemn profession.

It imports us now to discover in what rules we most frequently fail, so as to correct our negligence by future fidelity. But with all our efforts to become perfect we will sometimes be wanting. God frequently permits this to happen, to convince us of our weakness. What are we to do then ? We should humble ourselves before God, return to Him by a loving act of sorrow, and renew our good resolutions, dififiding more than ever in ourselves, and placing our entire confidence in God. If we fall ten times in the day, let us always have recourse to this practice, and our falls, instead of retarding us in the path of perfection, will rather become so many steps of advancement in humility, reliance on God, and many other great virtues.

St. Jane de Chantal says: "The negligent Religious, who does not tend to perfection by exactly keeping all her Rule, is a true hypocrite — a phantom of a Religious.''

St. Francis de Sales remarks: "To be perfect in our vocation is nothing else than to fulfil the duties and offices which our condition and state of life oblige us to perform, that is, to accomplish them well, and only for the honor and love of God, referring them all to His glory." He who acts thus, may be said to be perfect in his state of life, and one according to the Heart of Jesus.

St. Ignatius remarks : " Let not those whose nature is impetuous despair of obtaining perfection, as if it was not for them. Let them rather take courage and practice self-restraint, and know that, in God's sight, one generous effort of theirs is of more value than many acts which others perform without labor, being assisted by the mildness of their disposition."

Chapter II. Of The Schools

HO discharge well and profitably that important duty of our Institute, which obliges us to the instruction of poor girls, we must be intent on the virtues prescribed by our holy Rule, — assiduous and persevering in the practice of these, viz., charity, humility, purity of intention, and confidence in God. Supported by such exalted virtues, we shall aid in saving many amongst Christ's "little ones;" whilst without them we shall spoil and ruin all, and retard instead of promoting God's glory.

Charity. — This must be our animating principle in undertaking the duty of instruction, since God's image is impressed on their souls which are washed in the Precious Blood of Christ. Let us imagine, then, that our Lord says to us : " Go, labor in My vineyard, preserve for Me these little reliquaries of baptismal innocence ; this is the service I require of you in My house." Let this command enkindle all our zeal; let us regard the valued charge confided to us as a priceless treasure, of which a strict account will one day be demanded.

Now, charity not only requires that we instruct, but also that we should pity, encourage, and even reprove the children under our care, as they may require. We must be vigilant in their service, having a watchful eye over them, that we may form their minds and hearts to piety, and infuse into them a desire of pleasing God in all their actions.

For the love of our Lord, we must try to bear patiently everything rude and disagreeable, remembering their precious souls — the price at which they have been redeemed. Oh ! with what ardor we should care for this portion of the flock of Jesus. What an esteem we should have for our sublime vocation !

Humility. — This is the second virtue specified as essential to the discharge of our duties in the school. We shall not fail to possess this disposition if we consider our utter worthlessness and total inability to perform any good work of ourselves without the grace of the Almighty. God wonderfully assists the humble, and makes use of them for His greatest designs, as they never subtract from His glory, by attributing their success to themselves; but faithfully refer all to Him.

As the duty of instructing and saving, as it were, the souls of children — being a divine employment, the same that engaged Jesus Christ on earth — it requires a great deal of humility; and the saints undertook this duty with a holy delight, regarding their young charges as the representatives of the Infant Jesus, and as such, esteemed themselves honored in being allowed to serve them.

Oh ! what a happiness for us to be called to the same noble mission. What care we should take in all that regards the simple education of these little ones !

How patiently we should repeat, over and over again, the lessons of virtue we teach them in our instructions, as children could not be expected to retain what they hear but once. Again, how affectionately we should teach them to lisp the sacred names of Jesus and Mary — impressing on their tender souls the greatest love for God and for His Blessed Mother, with a dread of displeasing them by the least sin.

Purity of Intention. — In the discharge of our duties, this virtue is indispensable, since, without it, if we performed miracles amongst the children, all would be without merit.

With St. Ignatius, then, let our watchword be, " All for the greater glory of God."

Our visits to the Blessed Sacrament, before and after school, should be made with the utmost fervor; for»if our intention be well directed, the

REV. MOTHER McAULEY. II

peace of our mind and heart will remain undisturbed, even when we do not succeed in our labors. We should remember that our merit does not depend on the fruit of our exertions, but on the purity of our intention, by which we are actuated.

Confidence in God. — We must cultivate most assiduously this sweet virtue — for with it, we shall effect much good among Christ's " little ones"

Let us listen to St. Philip Neri, who tells us that if we throw ourselves into the arms of God (we may be sure), He will qualify us for all He desires us to do for Him. Why should we not then undertake the duties imposed on us by holy obedience, with great courage, for infinite is^the love God bears to souls who repose in His protection, and whilst humility makes them diffide in their own lights and experience, so as to expect nothing from their feeble efforts, the virtue of confidence causes them to hope for everything from the divine Goodness. After specifying the virtues we should bring to the discharge of our school duties, our holy Rule reminds us of the glorious recompense attached to their faithful discharge. We may feel confident that Jesus Christ keeps an exact account of all we do for His poor, that He listens to every word we speak to them, to recompense each with God-like liberality. This should encourage us to love this duty, and to devote ourselves unreservedly to the acquisition of everything that would fit us for its fulfilment. It will lead us to undergo, with sweetness, all the labor and fatigue attendant on the care and instruction of children, and it will animate us with a burning zeal for their advancement in every virtue.

The second section of this Rule points out one of the chief means we have to discharge our school duties well, viz., prayer to God and the Queen of Heaven. We fulfil this point by the visit we make to the Blessed Sacrament, before and after attending the school ; but, besides this, we ought to pray for our young charges at other times, and beseech our Lord to preserve them in their first innocence.

When instructing the children, we should be careful to inspire them with devotion to the Passion of Jesus Christ, to His real Presence in the Most Holy Sacrament, to the Immaculate Mother of God, and to their Guardian Angels.

The third section of same Rule reminds us of the essential duties of religion, in which we should instruct the children, namely : — The offering of their hearts to be made on awaking, the sign of the cross, which should be their first action, and which we should teach them to make slowly and

RE V. MOTHER McA ULEY. I J,

devoutly. The thanksgiving they should return for all God's benefits, and the petitions for His grace, are contained in the morning oblation, which should be faithfully taught to the children.

Moreover, they ought be made ' to understand that, before commencing the principal duties of the day, they should direct their intention to God, to remember that He sees them, and that they were created for no other end than to love and serve Him, in order to be happy with Him hereafter.

We should also teach them a simple method of examining their conscience at night, and encourage them to be very faithful to this pious practice, frequently inquiring whether it is ever neglected,, telling them it is considered by the Saints a short and easy way of becoming holy, of surmounting one's faults, and that it is also a remote preparation for confession. On the duties towards parents and superiors, we cannot be too urgent, for the neglect or ignorance of them is the cause of the eternal loss of many children.

By the fourth section we are admonished of the necessity of teaching the children to assist devoutly at the Holy Sacrifice, and never to forget our duty as to instructing them for the Sacraments of Penance, the Holy Communion, and Confirmation-

It would be well if we made them learn the form of offering Mass, and that we impressed on their minds the obligation they are under of assisting thereat every Sunday and Holy Day; as there are some parents, unfortunately, who not only fail to give their children good example in this respect, but too readily consider the slightest . obstacle a sufficient excuse for keeping them from Mass.

Finally, to insure practical fruit from our labors, we -must not omit to tell the children that the instructions they receive, the pious practices they are taught, are intended for after years as well as for the present; that it will be always necessary to make their morning offering, to prepare carefully for the Sacraments, to assist devoutly at Mass, and that when they see others uninstructed, .and acting in a manner contrary to their Christian duties, they should sweetly and quietly admonish them, in order to prevent sin.

With regard to our method of imparting religious instruction, we cannot be too simple ; farfetched words, studied discourses should be unknown amongst us ; — for such are entirely above the capacity of our young charges, and thus our time would be lost. Experience daily proves that the simplest instructions are the best and the most impressive. Little examples, which are striking, and

REV. MOTHER McAVLEY. 1 5

familiar comparisons are most useful, and serve to gain the children's attention. It would be well if we questioned them on what we tell them, for by this we can better judge whether they understand our instructions.

Let us also sometimes speak to their holy Angels, and ask through their intercession for all graces for our pupils, as well as for ourselves, that we may imitate the zeal and charity of these angelic spirits.

To evince gratitude for our sublime vocation, we should labor unceasingly to fit ourselves for the discharge of the duties it imposes. We cannot too much fear the woe pronounced by Jesus Christ against those who scandalize His " little ones" by bad example, and strive to be always to them subjects of edification.

It imports us also to be well instructed in the doctrine of the Church, in order to teach the same to the children, which, according to St. Alphonsus, every Christian is bound to know:

1st. The five principal mysteries.

2d. The Sacraments, at least Baptism, Penance and the Holy Eucharist.

3d. The Commandments of God, and the Church.

4th. The Our Father, Hail Mary and the Creed.

Chapter III. Of The Visitation Of The Sick

*D Y our vocation to the Order of Mercy, and by a most sacred vow at our Holy Profession, we are engaged to comfort and instruct the sick poor of Christ.

This is the principal reason why we are called " Sisters of Mercy," and why, to the faithful discharge of this duty, so many graces are annexed. Remark the words of our Blessed Lord, quoted in the first section of this Rule : " Amen, I say to you, as long as you did it to one of these my least brethren, you did it to me." Oh! what an ineffable consolation to serve Christ Himself, in the person of the poor, and to walk in the very same path which he trod ! and this happy vocation is ours, all unworthy as we are of such a grace.

During His mortal life our Divine Lord always evinced the greatest compassion for the sick, and performed many miracles for their recovery; and not satisfied with this, He granted to His Apostles the power of healing maladies, also inspired many among the Saints, to continue this sweet work of mercy. These considerations should stimulate us, as our holy Rule remarks, to fulfil with fervor and delight every part of this meritorious duty.

Our hearts then, should be replenished with love and gratitude to our Divine Spouse, for allowing us so graciously to aid Him in the person of the poor; and as the faithful discharge of this service entails many little sacrifices on our part, and is at all times arduous, we must place all our confidence in God, ever keep in mind the patience and humility of Jesus Christ, endeavoring to copy, more and more perfectly, His self-denial, patience, and entire resignation.

Accordingly, when the great accounting day comes, oh ! how sweet a sentence shall we hear addressed to us by our Sovereign Judge: "Come ye blessed of my Father, for I was hungry and you gave me to eat," etc. And with what a crown of surpassing beauty will He reward the little services we rendered to His suffering members, services His grace made delightful.

We should be faithful to observe all that our holy Rule prescribes regarding the preparation for the Visitation ; dressing quickly, visiting the Most Holy Sacrament, there begging the blessing of our dear Lord, and all the graces necessary for promoting His glory, and the salvation of souls; endeavoring to understand perfectly the way we should go ; nor should we walk too quickly or too slowly, but, at a moderate pace.

Our very looks should bespeak recollection, and this will be the case, if we expect to meet our Divine Redeemer in each habitation.

Many of the Saints caused worldlings to enter into themselves, and to think of God, by their modest and recollected deportment, when walking through the streets ; and so may we, if we imitate them.

We should use judgment in the instructions and prayers, to adapt them to the spiritual wants of those we visit. The fervent, we should inspire with sentiments of love, confidence and resignation. The indifferent and careless, with fear of God's judgments, humility and contrition.

In these visits to the poor, we should not allow our time to pass unprofitably, as it undoubtedly would, if we permit them to speak incessantly, and to relate things that would not benefit them to tell. However, there are exceptions to this ; for it unburthens the mind of some, to make known all their little trials ; and thus, it is well to listen to them, in order to gain their confidence, and to draw them to God. Our manner of speaking should be easy, soothing and impressive, as a loud tone of voice distresses the sick.

We should never forget that the spiritual good of the sick is to be our principal aim, and that when we find persons who have been long absent from the Sacraments, and are indifferent about their souls, we must endeavor to rouse them to repentance, by speaking with holy zeal, of how God punishes those who abuse his grace, and die in sin ; then, of the necessity of seeking pardon in the Sacrament of Penance, and the miserable eternity that awaits the impenitent sinner. We must admonish such persons with great energy, with real concern for their poor souls, for unless we evince deep interest, we shall fail to move the sinner to repentance. Our zeal must, at the same time, be prudent; we should study the dispositions of those we have to instruct, and if we find persons, particularly men, who have little or no religion, inclined to make a jest of what we say, asking questions which it would require a theologian to answer, we must be very cautious in our replies, and desist as soon as possible from speaking to them. But when we meet non-Catholics, who are favorably disposed to embrace our holy faith, we should, however much they urge us, decline giving them instruction, but recommend them to address themselves to a priest.

Having succeeded in inspiring those whom we visit, with a salutary fear of God, and a regret for their indifference in His service, we would then da well to animate them with confidence, by reminding them of the love our Divine Lord manifested,, while on earth, for all who returned to Him. We could here cite as examples, St. Peter, St. Mary Magdalen, the penitent thief, the parable of the Good Shepherd, and the Prodigal Son; any one of these is calculated to arouse confidence.

To our instructions we should add a fervent prayer, that our Lord, the true " Changer of hearts," may, by His grace, soften those of His poor creatures and bring them to repentance.

Once we have succeeded in inducing the patient to wish for reconciliation with God, we ought to direct our exertions to prepare him for the Sacrament of Penance, referring thereunto our every prayer and precept.

Let us frequently question the sick, and all whom we instruct, on the principal mysteries; but, in our intercourse with persons of a respectable class, or others who would be embarrassed by such interrogations, it will suffice to ascertain, in an indirect manner, whether they know and understand what is essential ; for instance : in showing them a Crucifix, we could ask them, did they not

: T. MOTHER M:A UL E 2 I

remember which : the Divine Persons i

them, and why He became man? etc.

Where there is no hope :: recovery', charity [uires that we make it known gradually and cautiously, lest the patient be too much a!; We may suggest many motives for resignation ; such as the vanity of the world, the necessity that all lie under of leaving it, sooner or later; the happiness of dying in God's grace ; the danger of relapsing in:: sin, and being lost, if life were prolonged; the joys of Heaven; the peace experienced by those who are entirely conformed to the will of God ; also the merit of this resignation, which, according to the doctrine of 5:. Alphonsus, is so great, that a person who dies after having made an act :: perfect conform ty goes directly to heaven.

We should, moreover, counsel the sick to make frequent acts j( abandonment; : ":: race they have en to confess::::. and are truly contrite, they ought no: :: indulge fears about eternity; but cast themselves intc the ::ean *:f G:d's mercy, th an humble c ::;r.dence, trusting in the merits of the:: Saviour, and the intercession of His Blessed Mother f: : the -'a:e of a - ana

h:ly death.

We are a:hu:a:shed by ;ur holy Rule, to avoid giving our advice or opinion on the temporal affairs of those whom we visit ; the only suggestion it becomes us to make is to have them consult some person on whose good sense and probity they can rely.

As we have no established funds for the poor,, we cannot safely make promises about procuring relief for the sick person's family, but we may assure those who are anxious about their children, that God will take care of them — that the Blessed Virgin will be their Mother; and the more perfect the conformity of the sick and dying parent, the greater the graces they draw down on themselves and their family. However, it would not be making promises to say, that should the children come to school, we would attend to their instruction.

On returning to the Convent, we should at once make a visit to Jesus in the Blessed Sacrament — thank Him most fervently for His protection — humble ourselves for the faults we have committed, and supplicate all graces for those we have visited.

REV. MOTHER McAULEV. 2$

Chapter IV. Of The Admission Of Poor Women To The House

OF MERCY.

r VfS the first section of this Rule mentions

particularly, that it is " poor women of good

character," who are to be admitted to the " House

of Mercy," we cannot be too exact on this point.

No young woman should be admitted whose character has not been at all times irreproachable ; that is, innocent of all that could have given the least scandal. But, we are not to understand by this, that giddiness, or an apparent want of sense, is a just cause for exclusion, as these faults may often arise from a non-observance of due restraint, or, serious reflection on divine Truths — so that, a little time in the House of Mercy, might remove the cause of these failings.